Katidhapurusha Sharira: Difference between revisions

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<big>'''Sharira Sthana Chapter 1. Knowledge of holistic human being '''</big>

{{Infobox

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|data7 = Rajagopala S., Chandola H.M., Tanna I.

|label8 = Editors

|data8 = Bhalerao S., Deole Y.S., Basisht G.

|data8 = Bhalerao S., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]

|label9 = Year of publication

|data9 = 2020

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<big>'''Abstract'''</big>

<p style="text-align:justify;">A healthcare provider cannot treat an individual without comprehensive knowledge of his constitution. A study of human being can be initiated only after understanding concept of [[purusha]], that means holistic human being, the self ([[Aatma]]), consciousness, the cosmic man, etc., depending upon the context. This first chapter describes [[purusha]] in the context of samyoga purusha that means a logical body of six constituents (shad-dhatuja), of twenty-four constituents (chaturvimshati- tattvatmak), or that which is ideal for treatment (chikitsya purusha). The third meaning of [[purusha]] is in the context of ativahika purusha, a subtle body that passes on from one body to the next along with the soul. Besides these, there are several other forms or connotations described here in this text. This chapter answers all queries about the [[soul]], its origin, proof of existence, mind, its description, intellectual error and its adverse effect, types of miseries and their causes, etc. Thus this chapter describes aspects of human evolution, spirituality and psychology as well. </p>

~~<div style="text-align~~:~~justify;">A healthcare provider cannot treat an individual without comprehensive knowledge of his constitution. A study of human being can be initiated only after understanding concept of~~ [[purusha]], ~~that means~~ holistic human being, ~~the self (~~[[~~Aatma~~]]~~), consciousness, the cosmic man, etc.~~, ~~depending upon the context. This first chapter describes~~ [[~~purusha~~]] ~~in the context of samyoga purusha that means a logical body of six constituents (shad-dhatuja)~~, ~~of twenty-four constituents (chaturvimshati- tattvatmak), or that which is ideal for treatment (chikitsya purusha). The third meaning of~~ [[~~purusha~~]] ~~is in the context of ativahika purusha~~, ~~a subtle body that passes on from one body to the next along with the soul. Besides these~~, there are several other forms or connotations described here in this text. This chapter answers all queries about the soul, its origin, proof of existence, mind, its description, intellectual error and its adverse effect, types of miseries and their causes, etc. Thus this chapter describes aspects of human evolution, ~~spirituality and psychology as well. </div>~~

'''Keywords:''' [[purusha]], holistic human being, [[mana]], [[mind]], [[Aatma]], self, consciousness, [[soul]], salvation, [[prajnaparadha]], intellectual errors, causes of miseries and comfort.

~~'''Keywords:''' ''~~[[~~purusha]]'', holistic human being, Mana, mind, [[Aatma~~]]~~, Self, consciousness, soul~~, salvation, [[prajnaparadha]], intellectual errors, causes of miseries and comfort.

== Introduction ==

An aspiring [[Ayurveda]] practitioner who has obtained thorough knowledge about diseases, and their signs and symptoms from [[Nidana Sthana]] and studied ''rasa prabhava'' and ''[[dosha]] prabhava'' in the context of ''dravya'' and ''vyadhi'' from [[Vimana Sthana]] may have built a foundation in disease management, but cannot initiate treatment until he has a thorough knowledge of the human body. Therefore, a logical continuation from the preceding sections is this section on the human physiology and anatomy especially body’s connection to the universe. As mentioned earlier, the concept of ''[[purusha]]'' is integral to understanding ''sharira'', and therefore understanding [[Sharira Sthana]]. This chapter therefore deals with various topics related to ''[[purusha]]'' such as its types, origin, constituents, details about mind and soul, the process of knowledge, the theory of evolution and destruction, types of diseases and their causative factors, treatment of the diseases of past, present and future, desire as the ultimate cause of sorrow, the method by which an individual can get the permanent relief from pain, role of ''yoga'' in achieving salvation, and the means of salvation.

An aspiring [[Ayurveda]] practitioner who has obtained thorough knowledge about diseases, and their signs and symptoms from [[Nidana Sthana]] and studied ''rasa prabhava'' and ''[[dosha]] prabhava'' in the context of [[dravya]] and [[vyadhi]] from [[Vimana Sthana]] may have built a foundation in disease management, but cannot initiate treatment until he has a thorough knowledge of the human body. Therefore, a logical continuation from the preceding sections is this section on the human physiology and anatomy especially body’s connection to the universe. As mentioned earlier, the concept of [[purusha]] is integral to understanding [[sharira]], and therefore understanding [[Sharira Sthana]]. This chapter therefore deals with various topics related to [[purusha]] such as its types, origin, constituents, details about mind and soul, the process of knowledge, the theory of evolution and destruction, types of diseases and their causative factors, treatment of the diseases of past, present and future, desire as the ultimate cause of sorrow, the method by which an individual can get the permanent relief from pain, role of ''yoga'' in achieving salvation, and the means of salvation.

This chapter also deals with a philosophical approach to human body and mind (apparent, since the chapter deals with a complex concept like the ''purusha''). All eastern philosophies consider the ''[[~~Aatma~~]]'' (soul) as the entity that is responsible for all actions and therefore the recipient of the consequences of those actions. The ultimate reason for all kinds of pain and sufferings is that human beings do not realize or consider the body and the soul to be two distinct entities. The relationship between the soul and the mind is complex and subtle. One has to “rein in” the mind and also strive to stay detached from all the actions performed by him to liberate himself from this material world. A person who is detached from worldly possessions and actions is free from the karmic cycle of actions and consequences, and birth and death. Thus the chapter describes some of the basic physical and meta-physical aspects of the human entity.

This chapter also deals with a philosophical approach to human body and mind (apparent, since the chapter deals with a complex concept like the [[purusha]]). All eastern philosophies consider the [[aatma]] (soul) as the entity that is responsible for all actions and therefore the recipient of the consequences of those actions. The ultimate reason for all kinds of pain and sufferings is that human beings do not realize or consider the body and the soul to be two distinct entities. The relationship between the soul and the mind is complex and subtle. One has to “rein in” the mind and also strive to stay detached from all the actions performed by him to liberate himself from this material world. A person who is detached from worldly possessions and actions is free from the karmic cycle of actions and consequences, and birth and death. Thus the chapter describes some of the basic physical and meta-physical aspects of the human entity.

</div>

==Sanskrit text, Transliteration and English Translation==

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According to another classification, [[Purusha]] comprises of twenty four [[dhatu]], i.e. [[mana]] (mind), ten [[indriya]] (sensory and motor organs), five objects of sense organs and [[prakriti]] (consisting of eight [[dhatu]], viz. five [[mahabhuta]] (in their subtle form), [[ahamkara]] (ego), [[mahat]] (intellect) and ''avyakta'' (primordial element) [17]

According to another classification, [[Purusha]] comprises of twenty four [[dhatu]], i.e. [[mana]] (mind), ten [[indriya]] (sensory and motor organs), five objects of sense organs and [[prakriti]] (consisting of eight [[dhatu]], viz. five [[mahabhuta]] (in their subtle form), [[ahamkara]] (ego), [[mahat]] (intellect) and ''[[Avyakta|avyakta]]'' (primordial element) [17]

</div>

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Things requiring thought, consideration, hypothesis, attention, determination or whatever can be perceived by the mind, are regarded as its objects. Control of sense organs, self restraint, hypothesis and consideration represent the action of the mind. Beyond that flourishes the domain and intellect [20-21]

</div>

~~<div class="mw-collapsible mw-collapsed">~~

===Role of [[buddhi]] (intellect)===

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''[[Aatma]]'' (soul) does not have a beginning, and similarly, the corpus (combination of ayu elements) also does not have a beginning. The continuity of ''kshetra'' and ''kshetragya'' is so long that it is not possible to say which came earlier (''kshetra'' or ''kshetragya'')

''[[Aatma]]'' (soul) does not have a beginning, and similarly, the corpus (combination of [[ayu]] elements) also does not have a beginning. The continuity of ''kshetra'' and ''kshetragya'' is so long that it is not possible to say which came earlier (''kshetra'' or ''kshetragya'')

[82]

It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of ~~''bhutas''~~ are witnessed by the soul (who alone is the knower of things). Things cannot be witnessed by unconscious objects (like stone). [83]

It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of [[bhuta]]s are witnessed by the [[soul]] (who alone is the knower of things). Things cannot be witnessed by unconscious objects (like stone). [83]

</div>

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# ''[[Purusha]]'' is considered as the main causative factor. Occurrence of intelligence, ignorance, support, movement etc. is not possible without existence of ''[[purusha]]''. ''[[Purusha]]'' is the supporting element for truth, falsehood, food and bad actions. ''[[Purusha]]'' i.e. conscious element provides the utility value to other things. The cause of ''purusha'' can be proved by all ''pramanas''. The organs of living beings are different but the entity responsible for their action is one and the same and that is the soul. Therefore, apart from the body which is in the constant process of decay, soul is eternal and responsible for all the actions and also experiences the results of such deeds. (49-62)

# The supreme soul is without a beginning, but the ''rashipurusha'', which is a combination of 24 elements, is born due to the ignorant actions/deeds originated because of auspicious and inauspicious, and is therefore ephemeral. The twenty four elements are the combination of ''ashta [[prakriti]]'' and ''shodasha vikara''. ''Ashta [[prakriti]]'' comprises of the five subtle ''[[mahabhuta]]s, [[buddhi]], avyakta,'' and ''ahamkara''. ''Shodasha vikaras'' are five sense faculties (''jnanendriya''), five motor faculties (''karmendriya''), mind and five ''[[mahabhuta]]s''. The ''[[purusha]]'' along with the instruments of knowledge i.e. '';[[manas]], [[buddhi]], jnanendriya'' and ''karmendriya'' is responsible for the manifestation of things. (63-64)

# The process of evolution incorporates the chain of events ~~which get originated~~ from ''avyakta, avyakta'' produces ''[[buddhi]], [[buddhi]]'' produces ''ahamkara, ahamkara'' produces five subtle and five gross ''[[mahabhuta]]s'' and is ~~called as~~ born. Whereas during the process of dissolution the reverse changes take place. As a result of theses reverse changes the manifested one gets converted into the unmanifested one. Those who are afflicted with ''[[rajas]], [[tamas]]'' and have ego undergo the process of birth and death and rebirth. Others who are free of ''[[rajas]]'' and ''[[tamas]]'' and does not have ego are free from the cycle of birth, death and rebirth. (65-69)

# The process of evolution incorporates the chain of events that originate from [[avyakta]], [[avyakta]] produces [[buddhi]], [[buddhi]] produces [[ahamkara]], [[ahamkara]] produces the five subtle and five gross [[mahabhuta]]s, and (in the right sequence) and the bio-transformed five [[indriya]]s, constitute the [[Purusha]]. Thus, with this [[Purusha]] manifested in its entirety, the body (life) with its all constituents is said to be born (living life). Whereas during the process of dissolution the reverse changes take place. As a result of theses reverse changes the manifested one gets converted into the unmanifested one. Those who are afflicted with ''[[rajas]], [[tamas]]'' and have ego undergo the process of birth and death and rebirth. Others who are free of ''[[rajas]]'' and ''[[tamas]]'' and does not have ego are free from the cycle of birth, death and rebirth. (65-69)

# The soul is the source of consciousness and along with mind is responsible for all actions. As the mind does not have consciousness in spite of its involvement in all actions it is not held responsible for the actions. All the living beings themselves are responsible for their transmigration from one species/body to another. Though the soul is free to act, it can control the mind and get rid of the results of the actions of his own. As this soul with controlled mind pervades the entire universe it is considered Omni-prescient. But its contact with the mind makes him restricted with one body only. This soul becomes the sole witness of all actions performed. (70-85)

# A physician treats the diseases of past, present and future by different methods. The causative factors are responsible for the equilibrium and imbalance of ''[[dhatu]]s''. (86)

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+{{CiteButton}}
 {{#seo:
 |title=Katidhapurusha Sharira
@@ Line 8: / Line 9: @@
 |type=article
 }}
 <big>'''Sharira Sthana Chapter 1. Knowledge of holistic human being '''</big>
 {{Infobox
@@ Line 26: / Line 26: @@
 |data7  = Rajagopala S., Chandola H.M., Tanna I.
 |label8 = Editors
-|data8  = Bhalerao S., Deole Y.S., Basisht G.
+|data8  = Bhalerao S., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]
 |label9 = Year of publication
 |data9 =  2020
@@ Line 35: / Line 35: @@
 }}
 <big>'''Abstract'''</big>
+<p style="text-align:justify;">A healthcare provider cannot treat an individual without comprehensive knowledge of his constitution. A study of human being can be initiated only after understanding concept of [[purusha]], that means holistic human being, the self ([[Aatma]]), consciousness, the cosmic man, etc., depending upon the context. This first chapter describes [[purusha]] in the context of samyoga purusha that means a logical body of six constituents (shad-dhatuja), of twenty-four constituents (chaturvimshati- tattvatmak), or that which is ideal for treatment (chikitsya purusha). The third meaning of [[purusha]] is in the context of ativahika purusha, a subtle body that passes on from one body to the next along with the soul. Besides these, there are several other forms or connotations described here in this text.  This chapter answers all queries about the [[soul]], its origin, proof of existence, mind, its description, intellectual error and its adverse effect, types of miseries and their causes, etc.  Thus this chapter describes aspects of human evolution, spirituality and psychology as well. </p>
-<div style="text-align:justify;">A healthcare provider cannot treat an individual without comprehensive knowledge of his constitution. A study of human being can be initiated only after understanding concept of [[purusha]], that means holistic human being, the self ([[Aatma]]), consciousness, the cosmic man, etc., depending upon the context. This first chapter describes [[purusha]] in the context of samyoga purusha that means a logical body of six constituents (shad-dhatuja), of twenty-four constituents (chaturvimshati- tattvatmak), or that which is ideal for treatment (chikitsya purusha). The third meaning of [[purusha]] is in the context of ativahika purusha, a subtle body that passes on from one body to the next along with the soul. Besides these, there are several other forms or connotations described here in this text.  This chapter answers all queries about the soul, its origin, proof of existence, mind, its description, intellectual error and its adverse effect, types of miseries and their causes, etc.  Thus this chapter describes aspects of human evolution, spirituality and psychology as well. </div>
+'''Keywords:''' [[purusha]], holistic human being, [[mana]], [[mind]], [[Aatma]], self, consciousness, [[soul]], salvation, [[prajnaparadha]], intellectual errors, causes of miseries and comfort.
-'''Keywords:''' ''[[purusha]]'', holistic human being, Mana, mind, [[Aatma]], Self, consciousness, soul, salvation, [[prajnaparadha]], intellectual errors, causes of miseries and comfort.
 == Introduction ==
 <div style="text-align:justify;">
-An aspiring [[Ayurveda]] practitioner who has obtained thorough knowledge about diseases, and their signs and symptoms from [[Nidana Sthana]] and studied ''rasa prabhava'' and ''[[dosha]] prabhava'' in the context of ''dravya'' and ''vyadhi'' from [[Vimana Sthana]] may have built a foundation in disease management, but cannot initiate treatment until he has a thorough knowledge of the human body. Therefore, a logical continuation from the preceding sections is this section on the human physiology and anatomy especially body’s connection to the universe. As mentioned earlier, the concept of ''[[purusha]]'' is integral to understanding ''sharira'', and therefore understanding [[Sharira Sthana]]. This chapter therefore deals with various topics related to ''[[purusha]]'' such as its types, origin, constituents, details about mind and soul, the process of knowledge, the theory of evolution and destruction, types of diseases and their causative factors, treatment of the diseases of past, present and future, desire as the ultimate cause of sorrow, the method by which an individual can get the permanent relief from pain, role of ''yoga'' in achieving salvation, and the means of salvation.
+An aspiring [[Ayurveda]] practitioner who has obtained thorough knowledge about diseases, and their signs and symptoms from [[Nidana Sthana]] and studied ''rasa prabhava'' and ''[[dosha]] prabhava'' in the context of [[dravya]] and [[vyadhi]] from [[Vimana Sthana]] may have built a foundation in disease management, but cannot initiate treatment until he has a thorough knowledge of the human body. Therefore, a logical continuation from the preceding sections is this section on the human physiology and anatomy especially body’s connection to the universe. As mentioned earlier, the concept of [[purusha]] is integral to understanding [[sharira]], and therefore understanding [[Sharira Sthana]]. This chapter therefore deals with various topics related to [[purusha]] such as its types, origin, constituents, details about mind and soul, the process of knowledge, the theory of evolution and destruction, types of diseases and their causative factors, treatment of the diseases of past, present and future, desire as the ultimate cause of sorrow, the method by which an individual can get the permanent relief from pain, role of ''yoga'' in achieving salvation, and the means of salvation.
-This chapter also deals with a philosophical approach to human body and mind (apparent, since the chapter deals with a complex concept like the ''purusha''). All eastern philosophies consider the ''[[Aatma]]'' (soul) as the entity that is responsible for all actions and therefore the recipient of the consequences of those actions. The ultimate reason for all kinds of pain and sufferings is that human beings do not realize or consider the body and the soul to be two distinct entities. The relationship between the soul and the mind is complex and subtle. One has to “rein in” the mind and also strive to stay detached from all the actions performed by him to liberate himself from this material world. A person who is detached from worldly possessions and actions is free from the karmic cycle of actions and consequences, and birth and death. Thus the chapter describes some of the basic physical and meta-physical aspects of the human entity.
+This chapter also deals with a philosophical approach to human body and mind (apparent, since the chapter deals with a complex concept like the [[purusha]]). All eastern philosophies consider the [[aatma]] (soul) as the entity that is responsible for all actions and therefore the recipient of the consequences of those actions. The ultimate reason for all kinds of pain and sufferings is that human beings do not realize or consider the body and the soul to be two distinct entities. The relationship between the soul and the mind is complex and subtle. One has to “rein in” the mind and also strive to stay detached from all the actions performed by him to liberate himself from this material world. A person who is detached from worldly possessions and actions is free from the karmic cycle of actions and consequences, and birth and death. Thus the chapter describes some of the basic physical and meta-physical aspects of the human entity.
 </div>
 ==Sanskrit text, Transliteration and English Translation==
@@ Line 276: / Line 275: @@
 <div style="text-align:justify;">
-According to another classification, [[Purusha]] comprises of twenty four [[dhatu]], i.e. [[mana]] (mind), ten [[indriya]] (sensory and motor organs), five objects of sense organs and [[prakriti]] (consisting of eight [[dhatu]], viz. five [[mahabhuta]] (in their subtle form), [[ahamkara]] (ego), [[mahat]] (intellect) and ''avyakta'' (primordial element) [17]
+According to another classification, [[Purusha]] comprises of twenty four [[dhatu]], i.e. [[mana]] (mind), ten [[indriya]] (sensory and motor organs), five objects of sense organs and [[prakriti]] (consisting of eight [[dhatu]], viz. five [[mahabhuta]] (in their subtle form), [[ahamkara]] (ego), [[mahat]] (intellect) and ''[[Avyakta|avyakta]]'' (primordial element) [17]
 </div>
@@ Line 336: / Line 335: @@
 Things requiring thought, consideration, hypothesis, attention, determination or whatever can be perceived by the mind, are regarded as its objects. Control of sense organs, self restraint, hypothesis and consideration represent the action of the mind. Beyond that flourishes the domain and intellect [20-21]
 </div>
-<div class="mw-collapsible mw-collapsed">
 ===Role of [[buddhi]] (intellect)===
@@ Line 1,244: / Line 1,242: @@
 <div style="text-align:justify;">
-''[[Aatma]]'' (soul) does not have a beginning, and similarly, the corpus (combination of ayu elements) also does not have a beginning. The continuity of ''kshetra'' and ''kshetragya'' is so long that it is not possible to say which came earlier (''kshetra'' or ''kshetragya'')
+''[[Aatma]]'' (soul) does not have a beginning, and similarly, the corpus (combination of [[ayu]] elements) also does not have a beginning. The continuity of ''kshetra'' and ''kshetragya'' is so long that it is not possible to say which came earlier (''kshetra'' or ''kshetragya'')
 [82]
-It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of ''bhutas'' are witnessed by the soul (who alone is the knower of things). Things cannot be witnessed by unconscious objects (like stone). [83]
+It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of [[bhuta]]s are witnessed by the [[soul]] (who alone is the knower of things). Things cannot be witnessed by unconscious objects (like stone). [83]
 </div>
 <div class="mw-collapsible mw-collapsed">
@@ Line 2,331: / Line 2,329: @@
 # ''[[Purusha]]'' is considered as the main causative factor. Occurrence of intelligence, ignorance, support, movement etc. is not possible without existence of ''[[purusha]]''. ''[[Purusha]]'' is the supporting element for truth, falsehood, food and bad actions. ''[[Purusha]]'' i.e. conscious element provides the utility value to other things. The cause of ''purusha'' can be proved by all ''pramanas''. The organs of living beings are different but the entity responsible for their action is one and the same and that is the soul. Therefore, apart from the body which is in the constant process of decay, soul is eternal and responsible for all the actions and also experiences the results of such deeds. (49-62)
 # The supreme soul is without a beginning, but the ''rashipurusha'', which is a combination of 24 elements, is born due to the ignorant actions/deeds originated because of auspicious and inauspicious, and is therefore ephemeral. The twenty four elements are the combination of ''ashta [[prakriti]]'' and ''shodasha vikara''. ''Ashta [[prakriti]]'' comprises of the five subtle ''[[mahabhuta]]s, [[buddhi]], avyakta,'' and ''ahamkara''. ''Shodasha vikaras'' are five sense faculties (''jnanendriya''), five motor faculties (''karmendriya''), mind and five ''[[mahabhuta]]s''. The ''[[purusha]]'' along with the instruments of knowledge i.e. '';[[manas]], [[buddhi]], jnanendriya'' and ''karmendriya'' is responsible for the manifestation of things. (63-64)
-# The process of evolution incorporates the chain of events which get originated from ''avyakta, avyakta'' produces ''[[buddhi]], [[buddhi]]'' produces ''ahamkara, ahamkara'' produces five subtle and five gross ''[[mahabhuta]]s'' and is called as born. Whereas during the process of dissolution the reverse changes take place. As a result of theses reverse changes the manifested one gets converted into the unmanifested one. Those who are afflicted with ''[[rajas]], [[tamas]]'' and have ego undergo the process of birth and death and rebirth. Others who are free of ''[[rajas]]'' and ''[[tamas]]'' and does not have ego are free from the cycle of birth, death and rebirth. (65-69)
+# The process of evolution incorporates the chain of events that originate from [[avyakta]], [[avyakta]] produces [[buddhi]], [[buddhi]] produces [[ahamkara]], [[ahamkara]] produces the five subtle and five gross [[mahabhuta]]s, and (in the right sequence) and the bio-transformed five [[indriya]]s, constitute the [[Purusha]]. Thus, with this [[Purusha]] manifested in its entirety, the body (life) with its all constituents is said to be born (living life).  Whereas during the process of dissolution the reverse changes take place. As a result of theses reverse changes the manifested one gets converted into the unmanifested one. Those who are afflicted with ''[[rajas]], [[tamas]]'' and have ego undergo the process of birth and death and rebirth. Others who are free of ''[[rajas]]'' and ''[[tamas]]'' and does not have ego are free from the cycle of birth, death and rebirth. (65-69)
 # The soul is the source of consciousness and along with mind is responsible for all actions. As the mind does not have consciousness in spite of its involvement in all actions it is not held responsible for the actions. All the living beings themselves are responsible for their transmigration from one species/body to another. Though the soul is free to act, it can control the mind and get rid of the results of the actions of his own. As this soul with controlled mind pervades the entire universe it is considered Omni-prescient. But its contact with the mind makes him restricted with one body only. This soul becomes the sole witness of all actions performed. (70-85)
 # A physician treats the diseases of past, present and future by different methods. The causative factors are responsible for the equilibrium and imbalance of ''[[dhatu]]s''. (86)